Diogo Sardinha: La découverte de la liberté
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foucault
Revue Labyrinthe: La Biopolitique (d')après Michel Foucault
http://labyrinthe.revues.org/index1010.html
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Dossier : La biopolitique (d')après Michel Foucault
Sous la direction de Diogo Sardinha-
La Vie
- Population, milieu et normes [Texte intégral]Note sur l’enracinement biologique de la biopolitique de Foucault
- Individuation et pouvoir politique [Texte intégral]Une lecture de Foucault et d’Elias
- De la vie dans la vie : sur une étrange opposition entre zôê et bios [Texte intégral]
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L'Histoire
- L’économie politique, le pain et le peuple au xviiie siècle
- La population contre le peuple [Texte intégral]L’agonistique masquée des cours de Foucault au Collège de France, 1977-1979
- Un art libéral de punir ? [Texte intégral]
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Les Libertés
- La découverte de la liberté [Texte intégral]
- « Dispositifs de sécurité » et épidémie de sida [Texte intégral]
- Le projet de constitution européenne à la lumière de Foucault [Texte intégral]
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Actualité de la recherche (n° 22)
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Entretien
- De Hölderlin à Marx : mythe, imitation, tragédie [Texte intégral]Entretien avec Philippe Lacoue-Labarthe réalisé par Bruno Duarte
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Notes
- Ussama Makdisi, The Culture of Sectarianism. Community, History, and Violence in Nineteenth-Century Ottoman Lebanon [Texte intégral]Berkeley, University of California Press, 2000, XV + 259 p., 18,75 €
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Partenaires
- Organisé les 23, 24 et 25 novembre 2005 à l’Institut franco-portugais de Lisbonne
- Sur Sécurité, territoire, population et Naissance de la biopolitique
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A antropologia paulino-agostiniana: a criação do paradigma da ambivalência do eu-moral e a interpretação do binômio saúde-doença (The Paulinian-Augustinian anthropology: the creation of the paradigm of the ambivalence of the me-moral and the interpretation of the health-sickness’s binome)
A antropologia paulino-agostiniana: a criação do paradigma da ambivalência do eu-moral e a interpretação do binômio saúde-doença
The Paulinian-Augustinian anthropology: the creation of the paradigm of the ambivalence of the me-moral and the interpretation of the health-sickness’s binome
Cláudio Ivan de Oliveira
Universidade Católica de Goiás
Brasil
Anderson Clayton Pires
Instituto Ecumênico de Pós-graduação da Escola Superior de Teologia em São Leopoldo
Brasil
Raquel Ghetti Macedo
Universidade Católica de Goiás
Brasil
Ana Tereza Elias Siqueira
Universidade Católica de Goiás
Brasil
Resumo
Este trabalho apresenta o paradigma antropológico paulino-agostiniano da ambivalência do eu-moral, cuja importância histórica foi revolucionar a antropologia intelectualista grega e introduzir uma nova interpretação do binômio saúde e doença. A antropologia paulino-agostiniana compreendeu a ambivalência do eu-moral como doença estrutural do homem, condição conflitante que clama por solução. A cura foi interpretada como superação da ambivalência do eu-moral, que ocorre mediante o encontro com o transcendente. Argumenta-se aqui que este paradigma antropológico deve ser considerado nas investigações sobre a história da psicologia, dado ser uma poderosa influência sobre a interpretação da temática da saúde e da doença. Uma breve exposição da moral autônoma em Jean Piaget, bem como da idéia de ambivalência na psicanálise são apresentadas. Essa exposição tem objetivo de mostrar que a antropologia paulino-agostiniana possui repercussão na tradição interpretativa acerca do homem na psicologia moderna, apesar de ser antagonizada pela antropologia Iluminista.
Palavras-chave: Agostinho de Hipôna; história da psicologia; saúde e doença; ambivalência do eu-moral; cura.
Abstract
This article presents the Paulinian-Agostinian anthropological paradigm of the moral ambivalence, which historical importance was to revolutionize the Greek intellectualistic anthropology and to introduce a new interpretation of the health and sickness binome. The Paulinian-Augustinian anthropology understood the me-moral ambivalence as a human structural sickness. The cure has been interpreted as an overcome of the me-moral ambivalence, which happens through the encounter with the transcendental. Here the argument is that the anthropological paradigm must be considered during a historical investigation of psychology, since it’s a mighty influence over the interpretation of the health and sickness’s theme. A brief exposition of Piaget’s concept of autonomous morality, of Vygotsky’s voluntary’s theory, as well as the psychoanalysis’s idea of ambivalence are presented. This study aims at showing that the Paulinian-Augustinian anthropology reflects the interpretative tradition of human in modern psychology, in spite of being antagonized by the Illuministic anthropology.
Keywords: Augustine of Hippo; Psychology’s history; health and sickness; me-moral ambivalence; cure.
Bernard Suzanne: Nous et noein dans les dialogues de Platon
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plato
Un certain nombre de termes dérivés de la racine noos/nous jouent un grand rôle dans les dialogues et en particulier dans les discussions dont on croit pouvoir extraire une « théorie des idées » attribuable à Platon. C'est par exemple le cas de noèton (voir la page consacrée à ce mot), en particulier dans les livres VI et VII de la République, ou encore de dianoia. Cette page donne quelques éléments pour mieux comprendre ce terme, ainsi que le verbe qui en dérive, noein, et ses composés, et retrouver les usages qui en sont faits dans les dialogues.
Lloyd P. Gerson: Some Aspects of Nous and Noesis in Plato
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plato
Sometimes scholars of ancient Greek philosophy—perhaps unconsciously—substitute translation for explanation. This is particularly evident in translations of the language of what used to be called higher cognition. We read, for example, that nou'" for Plato is "mind" or "reason" or "intellect" and that the activity in which nou'" engages, namely, novhsi", is "intellection" or "intuition" or "thinking" or "understanding" or "knowing," and so on. One need not quarrel with these translations in order to point out they are just placeholders for a genuine account of Plato's intentions or meaning. This is particularly evident given that the linguistic and conceptual apparatus surrounding the use of such English terms have no clear Platonic application. To take one simple example, in English it is easy to suppose that understanding is often equivalent to cognizing a term or concept where the criterion of "cognizing" is success in their application. For Plato, by contrast, there are very good grounds indeed for thinking that understanding intelligible reality is not equivalent to understanding words or concepts. If that is so, then what is understanding supposed by Plato to be? Similar considerations could be adduced for virtually every English term used to translate nou'" and nohvsi".
In this paper, I want to advance one general and one specific claim. The general claim is that Plato's approach to cognition or, if one likes, to epistemology, is incomprehensible apart from his metaphysics. The specific claim is that Plato has something precise in mind when he is talking about novhsi". To put it emblematically and, I confess, anachronistically, he is talking about the cognition of material identity. In a way, this type of cognition is for Plato the daily bread of philosophy. In addition, as we shall see in a moment, its ubiquity and irreducibility to any other type of cognition is itself a powerful reason supporting of Plato's metaphysics.
I am henceforth going to use the placeholders "intellect" and "intellection" for nou'" and novhsi", respectively. I do this with a certain amount of diffidence and with no other intention than to preserve the etymological connection between the two terms and the terms for their objects, namely, ta; nohtav and ta; noouvmena, or "intelligibles".
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Philippe Soual: L’héroïsme de la liberté chez Descartes
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descartes
Cet article étudie la conception cartésienne de la liberté, d’abord dans son essence métaphysique, en tant que résolution de l’ego singulier à la liberté éclairée, dans la pensée et dans l’action, et ensuite dans ses conséquences morales et politiques. Il montre que Descartes énonce une conception héroïque de la liberté, en vertu de la noblesse du libre arbitre présent en tout homme, ce qui implique une intériorisation et une universalisation de l’idéal aristocratique, dans une morale de la générosité et de la charité dans l’amitié. Il esquisse à partir de là une politique cartésienne possible, dans la figure de l’individu et dans celle du prince, en tant qu’union des volontés infinies et libres, et en tant que vie qui ouvre aux plus héroïques actions humaines, dans un monde où il s’agit d’être homme de bien.
This article studies the cartesian conception of freedom, first in its metaphysical essence, as resolution of the singular ego to enlightened freedom, both in thought and in action, and then in its moral and political consequences. It shows that Descartes announces a heroic conception of freedom, by virtue of the nobility of the free will present in all men, which implies an interiorization and a universalization of the aristocratic ideal, in a morality of generosity and charity in friendship. It sketches from there a cartesian policy liable in the person of the individual and in that of the prince, as the union of infinite and free wills, and as the life which opens on the most heroic of human actions, in a world which places importance on being a gentleman.
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Heidegger e Foucault, críticos da modernidade (Heidegger and Foucault, critics of modernity)
Heidegger and Foucault, critics of modernity: humanism, technics and biopolitics
André Duarte1
RESUMO
Discute-se o diagnóstico crítico da Modernidade proposto por Heidegger e Foucault enfatizando as suas continuidades. Em linhas gerais, pode-se afirmar que, em Heidegger, é a reflexão filosófica que se assume enquanto essencialmente histórica, ao passo que, para Foucault, é a investigação essencialmente histórica que assume o caráter de reflexão filosófica. No entanto, ainda que a partir de démarches teóricas distintas, ambos consideram que a compreensão a respeito de quem somos, hoje, depende de uma análise da constituição da modernidade como época histórica determinada pelo humanismo, isto é, pela concepção do homem como senhor da totalidade do ente (Heidegger) e pela concepção do homem como sujeito e objeto de relações de poder-saber (Foucault). Tal mutação epocal na concepção do humano foi decisiva para a liberação da revolução científica que culminou na técnica moderna e na biopolítica. Se, como afirma Foucault, a biopolítica é a política de nosso tempo, ou seja, de uma época que politizou o fenômeno da vida por meio de sua gestão técnico-administrativa, então a técnica moderna, que implica a concepção do homem como sujeito assujeitado pela tecnologia, constitui a instância por meio da qual a vida humana pode ser simultaneamente produzida e aniquilada por meios científicos.
Palavras-chave: Foucault; Heidegger; modernidade; humanismo; técnica moderna; biopolítica.
ABSTRACT
I intend to discuss Foucault's and Heidegger's critical diagnosis of Modernity emphasizing its continuities. Generally speaking, it is possible to argue that in Heidegger philosophical reflection assumes itself as essentially historical, while in Foucault's case historical investigation assumes itself as an essentially philosophical task. Although recognizing the differences between Foucault's and Heidegger's general theoretical approaches, I argue that both consider that, in order to understand who we are today, it is necessary to elaborate a critical understanding of Modernity. In both cases, Modernity is viewed as a historical epoch characterized by humanism, i.e., by the projection of human beings as 'master' of all beings (Heidegger) and as subject and object of power-knowledge relationships (Foucault). This epocal mutation in the way man is conceived was decisive in order to liberate the modern scientific revolution that later culminated in modern technology and in biopolitics. If, as Foucault says, biopolitics is the politics of our time, i.e., of an epoch that has politicized life by means of the calculated administration of all phenomena of life-population, then modern technique, which implies the conception of man as the subjected-subject of technology, constitutes the instance by which human life can be protected, promoted, generated, as well as destroyed and discarded.
Keywords: Foucault; Heidegger; Modernity; humanism; modern technology; biopolitics.
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Dov M. Gabbay, John Woods “Mediaeval and Renaissance Logic, Volume 2″
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logic,
medieval philosophy
Dov M. Gabbay, John Woods “Mediaeval and Renaissance Logic, Volume 2″
North Holland | 2008-03-25 | ISBN: 0444516255 | 728 pages | PDF | 4 Mb
Medieval and Renaissance Logic is an indispensable research tool for anyone interested in the development of logic, including researchers, graduate and senior undergraduate students in logic, history of logic, mathematics, history of mathematics, computer science and AI, linguistics, cognitive science, argumentation theory, philosophy, and the history of ideas.
- Provides detailed and comprehensive chapters covering the entire range of modal logic
- Contains the latest scholarly discoveries and interpretative insights that answer many questions in the field of logic
download ebook
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- Contains the latest scholarly discoveries and interpretative insights that answer many questions in the field of logic
download ebook
Giovanni Casertano: A cidade, o verdadeiro e o falso em Parmênides
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parmenides
CASERTANO, Giovanni. A cidade, o verdadeiro e o falso em Parmênides. Kriterion, jul./dez. 2007, vol.48, no.116, p.307-327. ISSN 0100-512X.
Resumo
Part of the late 19th century philosophical historiography attempts to renew the image of Parmenides of Elea, consolidated by tradition as an isolated, strange and venerable philosopher of immobilism, recovering the intimate relations he had with the cultural demands of his time. The purpose of this article is to reconnect Parmenides with his time by presenting the lively thought of a man who was not only a philosopher but also a scientist and a politician of great relevance.
Palavras-chave : Parmenides of Elea; History of Ancient Philosophy; Pre-Socratic Philosophy.
Abstract
Part of the late 19th century philosophical historiography attempts to renew the image of Parmenides of Elea, consolidated by tradition as an isolated, strange and venerable philosopher of immobilism, recovering the intimate relations he had with the cultural demands of his time. The purpose of this article is to reconnect Parmenides with his time by presenting the lively thought of a man who was not only a philosopher but also a scientist and a politician of great relevance.
John Marenbon - Early Medieval Philosophy (480-1150): An Introduction
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medieval philosophy
John Marenbon “Early Medieval Philosophy (480-1150): An Introduction"
Routledge | 1988-07-11 | ISBN: 041500070X | 216 pages | PDF | 1,1 Mb
Contents
Preface to the second edition vii
Preface xiii
Note on references xv
Part One The antique heritage 1
1 Platonism in the ancient world 3
Plato 4
From Platonism to Neoplatonism 6
Plotinus, Porphyry and Latin Neoplatonism 8
2 Neoplatonism and the Church Fathers 13
Augustine’s treatment of pagan philosophy 14
The Greek Christian Platonists 17
Iamblichus, Proclus and the pseudo-Dionysius 18
3 The antique logical tradition 20
Aristotle 20
Logic in late antiquity 23
4 Boethius 27
The treatises on the arts 28
The logical works 28
The ‘Opuscula sacra’ 35
The ‘Consolation of Philosophy’ 39
Part Two The beginnings of medieval philosophy 43
5 The earliest medieval philosophers 45
From Cassiodorus to Alcuin 45
The circle of Alcuin 48
6 Philosophy in the age of John Scottus Eriugena 53
Ratramnus of Corbie and Macarius the Irishman 53
John Scottus and the controversy on
predestination 55
John Scottus and the Greeks 58
The Periphyseon 60
7 The aftermath of Eriugena: philosophy at the
end of the ninth and the beginning of the
tenth century 71
The influence of Eriugena 71
The traditions of glosses to school texts 73
Remigius of Auxerre 78
8 Logic and scholarship in the tenth and earlier
eleventh century 80
Tenth-century logic 80
Antique philosophy and the Christian scholar 84
9 Logic and theology in the age of Anselm 90
Dialectic and its place in theology 90
Anselm 94
Anselm’s pupils and influence 104
Logic and grammar at the end of the eleventh
century 105
Part Three 1100–50 111
10 Masters and schools 113
11 The antique philosophical tradition:
scholarship, science and poetry 119
William of Conches 119
Minor cosmological works 124
Bernard Silvestris 125
12 Grammar and logic 128
Grammar 128
Logic 130
Abelard’s philosophy of logic 135
13 Theology 143
The varieties of theology 143
The ‘Opuscula sacra’ 145
Gilbert of Poitiers 148
14 Abelard and the beginnings of medieval ethics 157
Abbreviations 164
Bibliography 165
Primary works 165
Secondary works 174
Additional bibliography and notes 185
Index 192
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Routledge | 1988-07-11 | ISBN: 041500070X | 216 pages | PDF | 1,1 Mb
Contents
Preface to the second edition vii
Preface xiii
Note on references xv
Part One The antique heritage 1
1 Platonism in the ancient world 3
Plato 4
From Platonism to Neoplatonism 6
Plotinus, Porphyry and Latin Neoplatonism 8
2 Neoplatonism and the Church Fathers 13
Augustine’s treatment of pagan philosophy 14
The Greek Christian Platonists 17
Iamblichus, Proclus and the pseudo-Dionysius 18
3 The antique logical tradition 20
Aristotle 20
Logic in late antiquity 23
4 Boethius 27
The treatises on the arts 28
The logical works 28
The ‘Opuscula sacra’ 35
The ‘Consolation of Philosophy’ 39
Part Two The beginnings of medieval philosophy 43
5 The earliest medieval philosophers 45
From Cassiodorus to Alcuin 45
The circle of Alcuin 48
6 Philosophy in the age of John Scottus Eriugena 53
Ratramnus of Corbie and Macarius the Irishman 53
John Scottus and the controversy on
predestination 55
John Scottus and the Greeks 58
The Periphyseon 60
7 The aftermath of Eriugena: philosophy at the
end of the ninth and the beginning of the
tenth century 71
The influence of Eriugena 71
The traditions of glosses to school texts 73
Remigius of Auxerre 78
8 Logic and scholarship in the tenth and earlier
eleventh century 80
Tenth-century logic 80
Antique philosophy and the Christian scholar 84
9 Logic and theology in the age of Anselm 90
Dialectic and its place in theology 90
Anselm 94
Anselm’s pupils and influence 104
Logic and grammar at the end of the eleventh
century 105
Part Three 1100–50 111
10 Masters and schools 113
11 The antique philosophical tradition:
scholarship, science and poetry 119
William of Conches 119
Minor cosmological works 124
Bernard Silvestris 125
12 Grammar and logic 128
Grammar 128
Logic 130
Abelard’s philosophy of logic 135
13 Theology 143
The varieties of theology 143
The ‘Opuscula sacra’ 145
Gilbert of Poitiers 148
14 Abelard and the beginnings of medieval ethics 157
Abbreviations 164
Bibliography 165
Primary works 165
Secondary works 174
Additional bibliography and notes 185
Index 192
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